Rabbi Daniel Glatstein - Preparing for a Kabbalas Hatorah like never before.

Tonight begins the three days of preparation for Cababala Satra. Writes amazingly that we know our calendar is a living calendar which means that whatever transpired back in the day is re stirred is reenacted. what the calls are with an al if the light shines again at this time of the year. So the says if 3,300 years ago cl Israel they came together in unity they came together with humility with anova and they came to be able to understand the Torah says quoting the there's no question that in these three days taught secrets of the Torah in preparation for there is no question then says if indeed These days we gather together with aus with humility trying to understand the will be upon us great secrets of Tyra. I want to begin this evening with a that is not specifically no to the of Shivus but you'll see how it will apply to Shivus the is about P the comes from a safer not such a well-known safer the name of the safer is Masy it's a commentary on the Rambam safer mitzvah The Minas was written by the Abbezan of Dla, the grandfather of Rapinhas Hersbrung. Pinhas Hersbrung was a tal of Lublin. He was one of the great bikim. He would humorously say Rapinhas Hersburg would say, you know, the Gumar discusses who's better, the Senai or the Haram. The Senai is someone with wide ranging bikus. The haram is someone with probing analysis. The Gumar discusses whose learning prowess is greater. Sai or Haramon and the Gmorra concludes. It's better to be the baki than to be the silk hers would humorously ask why in the world is a Senai greater than an oharim. You know sai is a mountain. You know about that saii is a mountain. So let the oer harim come and be oi. He should be able to come and uproot si. So hers would say hers would say of course Haram could be the thing is he doesn't have the bik to know where he is. He can't find him. You know he's he's still looking for him. He doesn't know what page he's on. So anyway Hershbrung's grandfather wrote a commentary on the mitzvah the mitzvah of he says the following. He says if you have a bar mitzvah bakr who becomes a bar mitzvah in middle of or in middle of the year and for he was a he was not in says if he was putter that year he is putter the entire year for for the whole year he doesn't have to say the third par Why? He says because the mitzvah is the night of the sedar is to the mitzvah. So if you're not in the you'll be in the tel. This is the by the way. Let's explain that. Why should you be putter in the nightly mitzvah of if you weren't mitzvah the night of the and you were exempt from what it seems that the holds is that what are we doing every night we're saying what are we doing are we actually remembering the events are we going through all the details are we really recollecting from beginning to end we're only giving it a few moment moments. How could we be mim any mitzvah by just saying that? So says the you see as long as one night a year we dedicate ourselves to remember all the details from beginning to end from the gus to the from the gory details until the great salvation. If one night a year we stay up late and from beginning to end from until Israel we relay the entire story then every other night of the year we could just check back and say oh yeah that that le check check. In other words once one night a year is sufficient to recollect the whole story so that every other night we could just mentally make a note. Okay. Yeah, I know that. That one that that that that. By the way, it comes out that the minus is answering the famous kasha of one of the most famous questions on PESA. What? What's special about the mitzvah, the night of the sedar? What's special about there's a mitzvah every single night of the year? Famously gives three answers. says no is all the details or it has to be question and answer or you have to be but according to the there's a very clear answer to the answer is the mitzvah is to remember all the details and that has to be done at least one night a year and once you've done that every other night you could just make a mental check and say okay right the 15th of Nissan the 15th of Nissan, the 15th of Nissan. I want to give you another example of this. This I I never said before in this context. There's a famous maybe not so famous. It's not really spoken about enough. Everybody when they learn, they speak about but poses a fundamental philosophical question. We know command of itman of whatever the decides whatever he's whatever he decrees is for the best. So let's say you have a guy he's ding to reunish I'm only making $100,000 a year. I need to make $200,000 a year. Please reuna question. Why didn't the rebum give it to him? Because the feels that for his benefit he's better off having less command the made a decision that for the greatest is this person should have less. So could somebody please explain what's the guy doing going to in the morning and saying I need more cash. what he's arguing with Hashem. He's saying, "I know you feel I should only make $100,000, but I respectfully disagree with your your decision. I feel I should make more money." What exactly is the process of so I know everybody has answers in their head, but for some reason the answer of the nephim is forgotten. The nepheim says something astounding. The nepheim says the truth is you can't really daven in the typical way. You can't say to give me more livelihood. Theam knows that for your benefit it's better that you have less livelihood. But you have to so to speak pull the following trick. You sayam I know for my benefit I'm better off with le less livelihood. I know that what's good for me is not to have so much money. But you see that I'm bitsar. You see I'm in pain. You see I'm stressed about it. You see how much anxiety I have. You see what it does to my wife. So it might be good for us not to have the money. But when we're stressed reunish and we're in pain, it hurts you. So it's not good for you reun have the money. So I'm not asking for myself. I'm asking for you. I know for me I'm better off not having the money. not having the rafu, not having the whatever the decides that our situation should be is what's good for us. But that doesn't mean it's good for the so we say to listen, thank you very much for doing what's good for me. I don't want what's good for me. I want what's good for you. Can I please have the money because you would want me to have the money. Can I have the sh because you want me to have the I know it's not good for me but it's good for you. That's howil works. So you say that's the biggest scam in the world. What do you mean that's how works? But we don't say that. We say please give us the money, give us the rafu, give us what we need. How could you say that's how works? Remember what the nephim says says in that's why we have on rash and on rash we establish the motivation of we establish the mechanism of the mechanism is the mechanism is in other words says on we establish that everything we pray for, everything we d for is for the Islam's sake. And then the rest of the year we say seem remember rashana. Why do I bring these two examples? We're trying to demonstrate the following idea. You could have one day a year and that one day a year could establish that what we do the rest of the year is predicated and based on what we've established on that day. All the whole year stand on the all of remembering every night of the year stands on. Now let's come to Talma in by the CM hash in tav shindon alf revel spoke at the cam hashas and he said over the following vtora from raaran cutler it's since it's published in the mishnasarin I think alf page lama the ravarin asked the following amazing question there's so Many things in Judaism that we commemorate. We commemorate an we have a yumptiff of sukis to commemorate the ananana. The clouds of glory were were uh epic miracles in the history of the Jewish people. We commemorate it by having a yamf. We commemorate the man every shabas. They're miracles that we commemorate. We commemorate Briam on Shabas and yet there doesn't seem to be any mitzvah in the Tory specifically that was given as a commemoration of Cababala Satra. Even the Yumptiff of technically has nothing to do with Cababala Satra. It's not even the date that the Torah was given necessarily. We're commemorating sh on. The tyra wasn't given on. It was gi We're commemorating on the 50th day of the It was given on the 51st day of the you go to Isra the entire year that even happens to fall out on the day the Torah was given. At least we you know we get the tail end we were lucky we get the second day is the day the but technically speaking is an agricultural y in the kish itself it says absolutely nothing about shuis being a commemoration of kabal asks rabar why is there no mitzvah to commemorate kabala shatra and rabaran says something astounding rabaran says you know we do not need to commemorate ate this year, right? This year that you're at right now in what is it called? Our I know it's called shiners, but it's called >> we don't need to commemorate the shar in you know why cuz it's happening. You don't have to commemorate it. Even though you know there there's some people that no matter what is happening, they're videoing it and taking pictures of it, right? no matter what the whole year they're just videoing ta why because they're never actually living through anything they don't actually experience things they're commemorating things even as they're happening right now they're commemorating it but they're not actually taking it in themselves one day they'll look at the pictures or they'll look at the videos but that's ridiculous says you don't commemorate something that's happening in real time you commemorate something that happened in the past happened thousands of years ago We remember them. The creation of the world happened thousands of years ago. We remember it. But there's one thing that we don't need to commemorate. There's one thing we don't need to remember. You don't need to remember something that's happening in real time. What's actually happening in real time is happening in real time. When the rebuil gave the Torah 3,300 years ago, that wasn't an isolated event. That wasn't a one-time event. That event happens continuously. Every time you open up a Mishna, you open up a garra, you say a kish, the event, the moment, the great happening of Kabosra is reoccurring in real time where the hatra is coming to you personally and teaching you the Tyra. Rarin quotes the Pakas the great resounding reverberating voice of Hashem Yasum says Pak it never ceased it never interrupted it never stopped in other words if you were to go home tonight and open up a garra and say Omar Abay Omar Raa you're not remembering what Abay and Raa said 2,000 years ago You have now positioned yourself as a mabel hatra from the reblam at the present moment. Cesar the ky the braim the awe inspiring experience didn't happen then and now we're remembering it now. It's happening now in real time. You don't need to remember something if it's occurring right now. writes in the what does it mean to me? By the way, it's interesting. You know the Maril the Maril writes about Rabam. I always like to say if you ask most people who is the greatest of all the rishim for some reason even people instinctively say the greatest of all the rishim was the raam it's it's not true it's not true the rush writes inv the yammo writes that for Ashkanazm for Ashkanaz the greatest of all the rishim by far he says wasam. The rush says the says he was greatest in wisdom and greatest inim and after him he ranks them after him the rehaz the the the nephew of Rabenam by the way the Rabotam was very wealthy raotam had at least 80 servants the say and before he would give his shear he would want to put himself in a good move so he would go to his vault he would take out his money. He would count his money and then he would say the says that's would be up but says there's another meaning the other meaning of is as you're saying a garra as you're saying a Mishna As you're saying ash, as you're saying any of the at that moment, the is reciting those very words together with you. He is giving your soul that Torah emanating from that's why throughout you have the expression. There's an amazing line in the nephe and think about the ramifications of this line. The garan says on that there's a suggest a certain incident happened. A woman was violated and there was a civil war and there was a discussion how did the whole thing start? What precipitated it? So Gomorra brings them and Raban one says matzah. One says the husband found a fly in his drink. Another mandar says matzah the husband found something unhygienic. And the garra says that one of the asked in the shayim at the time that the discussion of was taking place what was doing says the garra the was saying that the was saying over the respective opinions of these says from here we See, listen to this. From here, we see that at the moment that a yid learns Torah, theam is reciting those very words together with you. So you could ask what kind of proof is that? Theam is saying the words together with us. How do we see that from the fact that the was saying the opinion of and the opinion of their which the garra says which means that each of their opinions had a reality of Tyra maybe that dimension of the says along with great people but me and you in 2026 when I open up a safer theam is saying the words with me. How could you prove that from the fact that says it along with that's a proof? That's an extension. But obviously, you see, there's no difference. We're not any less worthy. Our stature is not any less in the eyes of Hashem. Our Tory is not any less important. What we have to say is not any less valuable in the eyes of Hashem than the Tory of Amit in the Gomorrah. So friends, imagine if before you opened up your garra at the start of a seda, a daily sedar, imagine if you had the following thought. I am now about to reenact my hari. me sitting here it's like I'm standing at the mountain and the ribon from the top of the mountain from the shamayim is going to be delivering the toyas hashem to me to my mouth and I'm going to be saying it along with imagine how that would radically alter our learning imagine how that would catapult our learning to the highest level so you say that's that's not so easy to do to always have that thought but imagine if You had the routine before you began to learn. You meditated for a moment. You thought for a moment. You had that that moment of reflection that what I'm about to experience is nothing short of mai that would be a tremendous aliyah to our learning. So how is it possible to do something like that? So perhaps the same way we said that if you're the mitzvah of the night of the you could then mentally make a check every night of the year every night as long as you have that one special night of le you could refer to it every night of the year as long as you have that rash and that to establish that your then every you say the whole year is just a checkback back to that. Then imagine if the night of sh you revved yourself up. You said, "Tonight I'm going to learn much later than I usually learn. I'm going to I'm going to push myself tonight to learn much more than I ordinarily would have. I'm going to prepare myself to hear in the morning, to hear in the morning, to relive the experience, to imagine as if to imagine as if I'm seeing the words of if on we prepare ourselves to have a as if we stood on hari then every day of the year you could refer back to your shuis and you could say today's learning tonight's learning this morning's learning the next day's learning it's a it's referring back to the great day All of my limato throughout the year is just a check back to the great yam of >> how we doing. >> We're good. >> I want to share something with you. Hopefully, we'll remain friends after this. A very simple idea that I think could also infuse not just our learning but all of our mitzvah with tremendous uh elevation with one simple thought. What would the be what would the be if a guy took off a day came to sh on Sunday and spent three hours learning and he was learning He was learning Gomorrah Rashi to Mara Rabikarim the and he was not mat even for a moment. However, he forgot to do one simple thing. He forgot to think that he wants to be Mim the mitzvah to be Mim the mitzvah of Talmra. He didn't have kavana to mim the mitzvah. Does he get for the mitzvah of or does he not get for the mitzvah of what's the so there's a says meaning the pask you know the was an orthodox rabbi he paskins is which means you could learn and if you don't have the simple formal thought before you begin to I have to of don't tell me you say the don't have for without that simple thought you don't get credit for so he said no the what about the isn't there a that says that since why else Would I be sitting in my chair learning the gar if not for the fact that I want to be in the mitzvah of Hashem? So it's a that's right. So the mish says you're still the mitzvah. So just I want to ask a simple question. When was the last time you went to the store or you went to the dalinuk and you said you know um could you give me a an srog that I'm y with? You ever try to buy an es that you only owe to? When was the last time you wanted to be mitzvah expressly? Nobody wants to do that. Nobody tries to do that. We like to do things. And yet when it comes to the most important mitzvah in the Tyra, I hope I'm wrong. I think it's very commonly overlooked to make sure that before you start learning in the morning, I know you say We all say people may even say before people may even say but what about the simple I would like the mitzvah of tamatra these are two things that could really catapult our learning to a different level ensuring that before we're ma in the mitzvah of tamatra we have that simple kavana and having the thought that this experience of tamaturra we would like it to be a reenact enactment of Minai and we remember all the hisus that we had on the of Shabbas. Very interesting. The Torah was given in the year 2448, 3,300 years ago. So the says that the way to remember the year the Torah was given it's gamach the love of toess that was given in that year the B is 2000 how the B is 2000 that is beyond the scope of tonight's share there's an element of tamatra that could greatly ist our focus and our our mindset that we were trying to reenact probably the most well-known question regarding kabala and the of is the kasha ofus and shabas to famously asks it's the kasha the dasim in paras the tan and paras the question is very simple How was the Tory given? What was our reaction? What was our response? How did the give it to us? On the one hand, everybody knows the parishim gives us thera and we respond. And yet the shab says that coerced us to the so to speak shoved it down our throat. He forced us to said here he's holding the mountain over our head. You want it? You want it? You know, we're looking up and we say, "Yeah, yeah, yeah. Thank you. Yeah, we really want it." So the question is why have to force us? We were happily willing to accept the Tyra. We saidish. It was such a moment of elevation that gave every Jew two crowns. So why have to force us to be mabra? There are many answers to this question. The moral in our kadesh in far is in Gorar in Israel. The moral gives the following explanation says the maral there is no question the did not have to force us to we accepted it willingly. We were we said you don't even have to tell us what it says. Whatever you're going to tell us, we accept. But says, could you imagine if a doctor comes to a patient and he says, you know, you're not breathing so well here. Would you like oxygen? Please let me know if you would like oxygen. You know, the guy's sitting there. He's esphixxiating on the bed. He can't. He's going to pass out. If he doesn't have the oxygen, he's going to die. Is a doctor going to ask, "Would you like oxygen?" What do you mean would you like? It's not up to the patient. It's not up to his discretion. Something so vital, something so critical, something so crucial. You can't say, "Would you like it?" It can't be discretionary. It it has to be because without it, existence wouldn't be possible. Says the moral, "There's no question that Clrol was willing to be Mabel. the but what would it have looked like if would have said you want the Tory you want it would you like this you want what I have to offer and we would say yeah yeah we would like it wouldn't that imply that the only reason we have the Tyra is because we happen to want the Tyra and yeah and let's say we didn't want the Tyra then we wouldn't need it then it wouldn't be necessary So the maral says in order to telecast, in order to broadcast, in order to send the message that Torah is so vital, so important. It's the very purpose of existence. It's it's what makes creation possible. Theam said, "I'm glad you want it. I'm glad you like it. I'm glad you love it, but I don't really care that you like it and you love it because the Tory is so much more important than something that I could just leave up to your discretion. Therefore, I need to force you so that you recognize and the world recognizes this is the very tabria. So, did we want it or were we forced? We wanted it. But the Torah is so important it demands that we be forced. How could it be left up to our discretion? That's the famous answer of the moral. Maral says based on this that actually it occurs to our benefit that the force us. The maral says that philosophically that when something's up left up to your discretion, its sustainability, its viability is very tenuous. Will it last? Will it not last? Will it be sustained? Will not be sustained. Something that has to be something that's reality will always be. The mar says forced us to be the it's an amazing analogy analogous to a man who is a woman that the is the man can never send her away because when something is forced there's a degree of permanence that cannot be broken the forced us to be the and now he's stuck with us now the is stuck with he can never send us So if you think about how the Torah was given, the Torah was given in two vantage points. There are two perspectives we have on the way the Torah was given. On the one hand, from the point of view of the recipient of the Tyra, we accepted it willingly. We happily accepted the Tyra. From the vantage point of the giver, from the he coerced us coerced us. says Mosha Shapiro. Interestingly, there are two dimensions to how we learn Tory. What are the two dimensions? There's a mitzvah. You're supposed to learn day and night. What does that mean? Whenever you have the opportunity, be at day, be at night, whenever you have a free moment, whenever you have free time, we're supposed to as best as we can engage in tamatay. That's the mitzvah of learning when you can, when you're able to, when it's available. But there's another completely different dimension of Tyra. The says we have to beim. We know one of the six big questions we'll be askedim question. What do you mean? I'm already learning whenever I could learn. If there's a mitzvah of If there's a mitzvah to learn whenever you're able to learn, of what purpose is it to have a mitzvah to set specific times to I'm learning whenever I can anyway? What is the mitzvah of adding says Mosha Shapiro? There are two dimensions to Kabatra. There's a dimension of nasishma. There's a dimension from the vantage point of the recipient where the recipient that's us. We always need to commemorate that our relationship with Tyra is that we embrace it lovingly with all of our heart and therefore we try to learn whenever we are able to reasonably. But if all we would do would be to learn when we're able to learn, that would be a dram drastically fundamentally insufficient commemoration of the way the Tory was given because didn't the rebel coers us to be mabra? Didn't send us a message that this is not something that's up to our discretion that we do it only because we love to and we do and we do it only because we want to and we do want to. Besam felt that it was necessary to ingrain within the consciousness of the Jewish people that the Torah is the very life force of creation and therefore it's not enough that you want to do it. says, "I have to force you to do it because even all your love and all your rats and that's not enough." So, how in the world are you going to commemorate that the Tory was given? How do you commemorate that? How do you remember? How do you reenact the element of Satar? See, what we're getting at is that learning is not just you sit down in front of a garra and you take in information. There's an entire event. There's an epic event that needs to be commemorated and relived and experienced. And that is the event of the giving of the Tyra that should be experienced whenever you learn Tyra. So how are you going to relive and experience the element of kafa says Shapiro that is commemorated in the element of tamatra called kavioim lara right now this morning I'm dead tired I could barely keep my eyes open yes I love to learn yes I want to learn but right now I can't okay Perfect. Perfect. You can't. You're not able to. This is your chance. You have a set time to learn. You give it your best shot. Say, "But but I I learn because I love it." And you know, I'm I'm not feeling the love. You don't always have to feel the love. It's there. You'll have You'll have other times to feel the love. Now you're feeling Now you're commemorating. There's a certain element of Toro that's a reality of creation. You're tired at night. You're famished. You want to call it a day, give it a moment or two. There's an element of talra which is a reenactment and an experience of the way the Torah was given. And by being la, you're reenacting the element of hari of kafaligas. Here's a positive spin on the Indian of Matra. By the way, the peloyates brings this down and amazingly and a rare instance where the quotes the pelleo you remember in the gumis what's a uh nine kosher stores and one trave store and you find a piece of meat. So what do you do? Say co dep nine kosher stores one trave store. You could assume it came from the kasher store. But if you find the piece of meat in the area of the stores and one of the stores is tra. So this is a new principle. Now you can't say that the item just came about from the ro. It's in the place where it originated from. What do you call that? It it follows a completely different set of laws. What is it called? When something is found in its place of origin, then you don't say it's 90% 10%. It's called 5050. Anything that's set, anything that's established is says the pelleo. You know what the concept of being is? You see if you set time in the morning and you set time in the evening your So now your is it's oh it's so even though you're only learning 10 minutes in the morning and 10 minutes in the evening but it's set it's no matter what you make sure to do that allotted amount of time. So now we don't consider it that you worked 95% of the time and you learned 5% of the time. Now we could view it you learned 50% of the day. The pelleoid says he says it in two of his okay but he's not finished. He says we know that is mate which means that regarding certain areas of if something is exactly 50/50 theam you know he throws you a bone he tilts the scales. So once you're and it becomes 50/50 then the sham tilts the scales. So it's considered as if as long as you have the and it's a ploy the so you see there are many dimensions over here. First of all it's a little bit you know it's a little bit of a hack of how to to be considered as if you're learning in all your time. If you have set times, it's kava. It's also a way of commemorating the element of kabal of kafaligas. Let me conclude with one more idea. In the end of the Treyasar in the Niag is talking to the Kahanim and Levim who return in the times of the second Bam mikdash to rebuild the second Bam mikdash and the Kahian and Levim who returned in the times of the second Ba Mikdash. They're a little they're a little disappointed. They're a little despondent. They're looking at the second temple, looking at the second basikdash and they they feel it's just it's just a semblance of the first ba mikdash. In fact, theim say that when the levim saw the second ba mikdash, they cried. They remembered the glory of the first bamedash. They remembered the hashim. They remember the tumim. They remember the and the novi tries to explain what's going on to these kahan and the novi poses a question to the kahan and this is the way the malamag throughout explain this conversation the kag comes to the kahan and he asks a very simple What's the ha if you have baser kudim that comes into contact with the cloak with the shirt with the jacket of the now the kudim it's it's it's actual kim if somebody were to use it there would be moyes what would the be if one ken came and he took and he took the steak from the kim and he r he smeared it all over the guy's jacket does that make his jacket kim him? No. Does that make his jacket holy? No. What if somebody comes and takes Kachim and puts it on someone else's hand? Isn't Madesh the other guy? Not at all. You don't become holy from coming into contact with Kachim. Then the novi asked the kahan, "And what would be if you took a tame and you put it on a guy's shirt or you put on a guy's hand? Would something happen to them? they become tame. So the novik says to could you wrap your minds around why is it that when kudish touches someone nothing happens to them but when touches someone it changes their status what is more powerful than kachum don't we say and then the kag says that's you the answer to this question is you what exactly is the back and forth says the malbum the noagai was explaining a fundamental lesson in avoidas hashem and it's a question that perhaps plagues us or at least should plague us and it's something that we really ought to think about and the question is you know sometimes you'll go you don't have to go there you shouldn't go you'll go to the city and you're there for for five minutes and you're surrounded by the spiritual impurity and you feel downgraded. You feel that it's lowering you and you're just there a few and you're not even you're trying to avoid it. You're not even looking and you're just being there. It lowers you and somebody could come to a schul and he could davin for 45 minutes or somebody could learn for an hour and he walks out and says what what what did that do to me? Am I any different? as why don't we feel a commensurate aliyah when we're involved in learning to and commensurate to sometimes a urida that will feel even inadvertently in a momentary lapse why isn't it commensurate says another in the times of the second bdash here in lies the secret to when avoid hashem has a on you and when it doesn't have a rom on you. You see, our bodies are physical beings. We're flesh and blood. So therefore, our superficial systems have a commonality with tumah. We're physical corpial beings. So you know what's going to happen when we touch? It's going to downgrade us. It's going to lower us. It's going to affect us because our superficial exteriors have a commonality with tumah. However, you're going to sit down in front of a garra, you're going to sit down to davin. If all you're going to do is basically, you know, hum through the words, say the words, your mind wandering, and it's not an immersive experience, then it will not affect you because your superficial systems have nothing in common with what you're what you're involved in. Your body has nothing in common with the Tory and the you're doing. You need somehow to get that Torah and inside you into your soul because it's your nishama that could that could connect and then the tora and the could resonate with the nama but it's not going to resonate with your gof but the problem is if the act of a hashem is outwardly it's superficial it's distracted it's it's only that will not really have an impact on you. So if you go to schul and you wonder hey why didn't that learning or impact me because it's not going to it has to be done in the right way. You have to somehow get that buzzar kudim not to touch your body. You have to get the and the tyra not to touch your lips not to touch the outer extremities of your mind. It has to be the Tory that we learn has the capacity to catapult us to the greatest heist and to transform us. But it can't be on our hands and it can't be on our lips. It has to be immersive. If I could share with you one very simple hanhaga, hopefully we'll still be friends. That means the Tory that we learn and the we involve in must be immersive. It has to be something we stick oursel into. We immerse oursel into. It's and I think my humble opinion one of the biggest challenges that to that today is that very often we're tethered to something in our pockets on our waist that every 30 seconds or every minute and a half it's buzzing, it's dinging, it's distracting, it's pulling away our mind. So that every avoid we do never is an immersive experience. The best thing you could do, the best way you could have a cababala is to say whatever amount of time that I am able to dedicate to my day, whatever my schedule allows, that's going to be that's going to be it's going to be a without anything pulling my mind and my heart away from what I'm involved with. Whether that means I leave it in the car, I leave it outside. Believe me, nobody's calling you to that you won the lottery. Okay? If you won the lottery, they'll get a hold of you. You'll you'll I'm sure you'll find out about it. That is a way to ensure that the Torah you're learning is not merely like busarim that touches the extremities of the hands but it's something that comes and when the Tory comes you could be sure that if has the capacity to change your status then tora that comes ala could catapult you and make you a completely different person. We should be to have a that elevates us that infuses all of our learning with a with the experience of that infuses all of our learning with all of the ali and all the and all the Thank you very much.